JOURNAL OF THE FACULTY OF LETTERS AND HUMANITIES (UNIVERSITY OF ISFAHAN)
Year:2005 | Volume:- | Issue:41|Papers Count:16

The story about "the Shah And Slave Girl" in the first part of "Masnavi" is a perfect allegory through Maulavi shows human spiritual revolution as prophets and saints educate.The story is briefly as fallows. There was a religious king who was going to hunt and by chance he saw a pretty slave girl in the throughway and fell in love with her. Therefore, he bought the girl but immediately she became ill. So, the king gathered all the physicians to remedy the illness, but they were unable to do that. When the king understood their inability, he went to a place of worship and in the capacity of a weak person he prayed and asked help from the Merciful God: While he was crying he fell asleep and saw in his dream that an old sage came and promised that "if an old saint comes to you tomorrow he would be a holly-blessed saint and the best physician for your patient". Next day the holly sage came and visited the sick girl; and after the necessary examinations, he said that there was not any sickness with her body 'but she has fallen in love with someone' and demonstrated that her beloved is a goldsmith who lives in Samarqand city. Then he commanded the king that 'he had to invite the goldsmith by some deceit. The sage's order was done and the girl with her beloved had a happy life for six months. After that time 'the holly sage made some poisoned sherbet' and ordered the young goldsmith to drink it. Then the girl's beloved became ugly and gradually went to be ill looking and little by little passed away. As soon as he died, the fire of love extinguished in girl's heart and the patient was cured and  ealed. This essay attempts to show that the story is an allegory and needs a hermeneutic interpretation.

Mehdi Akhavan Sales, one of the brilliant Persian poets, has composed both traditional (classical) and new (modem) poetry. His studies in the traditional poetry has enriched the texture of his diction while his choice of modem language has made his poems more eloquent. The beauty and expressiveness of his poems stem from the successful combination of traditional and new poetry. His great success in composing poetry is due to incorporating archaeological and obsolete words as well as imitating structures and language patterns used in traditional Persian poems especially those of old Khorasanian dialects in his works.

This essay has studied the characteristics of Nasrollah Mardani's poems, the epic poet of the Islamic revolution in Atash Ney collection. One of the most dominant characteristics of Mardani' s poetry is his lively and innovative imagery which sprends in the text in a synthetic additional form (personification- similie) or in a metaphorical attribution frame. Nasrollah Mardani was born in 1326 and as he was ill by blood cancer, he went to Karbala to meet the martyrs' graves and then he died in 1382 in Karbala and was buried in his birthplace in Kazeroon.

Mirza Mohammad Ali Saeb Tabrizi is one of the greatest as well as the most hard-working poets of Hendi or Isfahani style in the 11th century. Saeb is a master of imagination scope whose poems are dominant for their humour and characteristics of Hendi or Isfahani style. Furtheremore, their beauty and peculiarity result from the novelty prevailing in his subject matters, experiences and poetic images. Simile is one of these images. Saeb in his poems has used both images and other rhetorical devices along with simile to express his ideas and feelings. The interesting point is that inmost cases these rhetorical beauties are either in the context of the simile or in direct relation to it. In this paper the writer is to have a brief discussion and survey on other rhetorical elements traveling hand in hand with simile in Saeb's poem.

Language is one of the most important and beautiful phenomena in the world and is one of Gods' manifestations. Its investigation could reveal some mysteries of the world.One of the prominent figures in the Persian literature is Hafez who has skillfully used the delicacies of speech to manifest his ideas and points of View. In Hafezs' poetry, ambiguity plays an important role. The present paper has made an attempt to investigate this issue.

Language change as a natural process may take place in all levels of phones, words, and meanings. Since language is a social phenomenon, social factors may extend or narrow the possible meanings of words. In addition, mental and verbal factors might bring about a semantic change. The speakers of a language may also be a reason for some changes. Among the speakers of a language, poets and writers are the greatest creators of new words who may also bring about great semantic changes. They defamiliarize words according to aesthetic and rhetorical uses and employ them to signify secondary concepts and signifieds. To explain some semantic changes, this article concentrates on the use of the word "La'al" together with all its secondary signifieds.

Addiction to narcotics during Safavid era revealed its severe threat for public health. These drugs were used in forms of herbal, compound and ecstatic medicine in mixtures which were mentioned in pre -Safasvid poems, but during Safavid's period, they were consumed in the form of ecstatic and pre -judicials and caused problems in society. The literature of the mentioned reflects this trend. Some elites like poets were entangled in using narcotics. We can observe the reflection of drug consumption in poems in the Sa1ilvidand Indian style poems. In this essay, attempts are made to provide a historical survey of this social event, its reflection on social events, as well as its reflection in Saeb's poems.

Translation is said to be a conscious, goal-oriented activity. The translator's decisions, different choices and various strategies in the process of translation are all but a reflection of his/her ideological orientations. Dealing with the issue of ideology in translation, this article examines the extent to which translation may affect the ideological output of the original text. First, ideology has been discussed from different perspectives. Then, the framework proposed by Hatim and Mason (1990,1991, and 1997) to study and analyze ideological aspects of translated texts has been introduced and the constraints in terms of which they have suggested for analyzing texts (i.e., discourse, genre, and text) have separately been discussed and in each case relevant exemplifications have been presented and commented on.

The Horaieh quatrain which is attributed to Abo-Saeed Abolkheir is one of the discussing quatrains in the Persian literature. According to Asra-al- Tohid, this quatrain was written by Shiek Abo-Saeed as a treatment for Abo- Saleh Mogheri. Different explications have been written on this quatrain of which twelve have been indroduced and some are published. This paper attempts to present Sheik Azari's unpublished explication based on the unique manuscript of Meftah-al-Asvar as well as an introduction to Sheikh Azari' s life and works.

Jamal al-Din abu Muhammad Abdullah Ibn Abdul-Razzaq Esfahani is one of the poets in the sixth century of Hijra. His character and poems are important in several ways. Firstly, he was the first eminent poet in Saljuqs period in Esfahan before the Moguls period. Thus his technique in poetry has a specific importance in the Persian literature. Secondly, in mimicry of Sanaid's style i.e., "Mysticism", he has remarkably been successful. Thirdly, during the change of style, he had the most important role in connecting Anvari and Sa'di's lyric styles. The present paper attempts to enumerate some characteristics of his style as well as' modifying some mistakes in the previous editions.

The poems, and the life of Mehdi Akhavan Sales (Mim-Omid) can be studied through three stages. The evidence for the evaluation of Akhavan's poem in this period is the songs published in Arghanoon collection, and song before the coup "The Winter Collection" which were all written in forms of classic avd four parts. The second stage (from the coup to 1344). is the most fruitful of the poetical life of Akhavan whose production are the poems "the Collection of Winter", "the End of the Shahnameh" and "From this Avesta". In this period, Akhavan could be considered as the best poet of sociosymbolism in Iran and under the effects of the 28 Mordad coup, he began writing "the Table of the Stone City", "the Man and the Mount", "the End of the Shahnameh" etc, which made all his poetical fame. The third period (from 1345 to the end). In this Period, the collections of "In the Small Yard of the Autumn", "in Prison", "Life Speals "and "the Hell but Cold", make the deckining arc of Akhavan's poetry which finally comes to the the classical poetry such as "I Love you my Old Land".

To study the condition of women in the Persian literature, because of various literary words and different views of poets to women, at first step it is necessary to separate the various roles of women in the works of poets. Often these roles could be summarized in to two characters: the wife and a lover with the lover role being more notable. Even though the view of poetes to women as a lover is almost similar, sometimes there a big difference in the condition of women between one lyric poet with another. Most of the time, the different is related to the situation in which the poem was written. The status of Shirin in "Khosrow and Shirin" poem with the status of Leili in "Leili and Majnoon" poem is a case in point. Another reason is the wealth and political status of Shirin in comparison with Leili's. Sometimes there is adifferent look at women even in one story. For example there are differences between Ferdowsi and Nezami about Shirin in "Khosrow and Shirin" story. The present paper attempts to investigate the status of women in the Persian literature with focus on Fordowsi and Nezami's narration of Khosrow and Shirin.

Many symbols are illustrative of common concepts among different nations and tribes. Although symbols and myths are transferred race to race and person to person only some of them originate from the knowledge and experience of people of nation, a nation that perhaps had no relation to other nations. This article presenty an analysis of moon symbols in slang beliets of different natures. Amory the issues mentioned are the relation of moon and its symbols with animals and plants, the influence of moon on the nature on the nature (growing trees and plants, rain, tides, torrents, storms etc), fate of man full moon, eclipse of the moon and eclipse of the sun among nations of Egyptian, Sumerian, Greek, Indian, Chinese, Japanese, Iranian, Scandinavian, American, Buddhist, Islamic, etc.

Yusuf-Nameh or the interpretation of the surah Yusuf was written by Pir Jamali Ardestani, the great mystic of the ninth century. In this work, which is a combination of poetry and prose, the poet adapts the verses of the Qur'an to his mystic beliefs, interpreting them mystically. These explanations are novel stemming from his intuition and religious experiences. Telling the story of Yusufs life, he elaborates on different stages of the spiritual journey, analyzing a great number of the hidden mysteries of the verses of the Qur'an. In this work, Zoleikha has a positive, mystic character. Zoleikha and her love are presented as an allegory through which he expresses his mystical view about the divine love. He mentions three main points about love: 1-Love is predestinated not voluntary; 2- Love is eternal; the lover and the beloved have known each other pre-eternally and inherently (Ahde- Alast); and 3- Love, the lover and the bdoved are one. In Ardestani's mystical viewpoint, light is the origin of the lover and the beloved which appears in two distinct forms. This viewpoint resembles that ofIbn Arabi and Fakhr al-Din Iraqi about the unity of being. In this paper, a comparison is made between parts of the story of Yusuf and Sheikh Ahmad Ghazali's Savaneh, Fakhr aI-Din Iraqi's Lama'at and Ibn Arabi's Fotoohat al-Makieh.